Verse 9. If she be a wall, we will build upon
" Vid. Aben Ezram in loc. ° Dei quo sermo fiet de ea, Mercerus, Junius, lirightmau; in dei quo verba fient de ea, Cocceius.
P In die quando alolquenda est, Vuljjate Latin version. q So Ajax is called the wall of the Gre- her a palace of silver: and if she be a door, we will enclose her with boards of cedar. These are the words of Christ, in answer to the solicitous concern of the old Jewish church for her little sister, the Gentile; declaring what should be done for her on such and such considerations.
I. If, or " seeing she is a wall, we will build upon her a palace of silver,"
II. " And if she be a door, we wiU enclose her with boards of cedar:" all which is expressive of what strength and ornament should be added to her, and what grace and glory should be conferred upon her.
I. He promises, that if or seeing she was a wall; that is, well waUed, built upon a sure foundation, and firmly established in her faith in and love to Christ, and is constant therein, and stands as a wall against the attack of enemies;"* a palace or tower of silver should be built upon her: by which may be meant, either, the scriptures of truth, with which she should be furnished: which, for their irapregnableness and store of spiritual armour that is in them, may be compared to towers; and for their purity, richness, and excellency, to silver ones; or else, the ministers of the Gospel roay be intended, who are set for the defence of it: or this phrase may in general signify, that she should be fortified and put into a posture of defence against all her enemies, having on the TTovoTrAia, or whole armour of God; walled towns and cities, to which the allusion is here made, ususlly have towers built upon the walls thereof; so Zion is said to have such, Psalm xlviii. 12, 13; which also this little sister, thp Gentile church, should not be without: though the word may as well be rendered, a palace;' and signifies, that she should be built up an habitation for Father, Sou, and Spirit, who would come and make their abode with her; and being such noble and uncommon guests, a silver palace must be erected for thera. The persons who were to do tliis work, are either the Jewish church, with her ministers as instruments, and Christ as the principal agent; for Psalm cxxvii. 1, " Except the Lord build the house, they laboir in vain that build it:" or else, by the we, are intended the blessed Trinity, as in chap. i. 11; who were all jointly concerned in raising up a church-state in the Gentile world. From the whole may be observed, 1. That he that begins the good work, whether it relates to a particular person, or to a church, must and will finish it; the same hands which lay the foundation, must raise up the superstructure, and complete the whole building, by bringing in " the head -stone with shoutings, cry- propugnacula ai'gentea, Yulgate Latin version; propugnaculum argenteum, Tigurine version: arcem argenteatDiMercerua; castellum argenti, Michaelis.
ing, grace, grace uuto it." 2. This verifies the saying of our Lord, Matt. xxv. 20, that " uuto every one that hath sliall be given, and he shall have abundance:" grace is usually but very small at first, but it afterwards increases much; frequently from small beginniugs great things arise; Ihis Gentile church at first had but a very small apjjcarance of a building; a foundation was just laid, aud a side wall erected; but in a short time, a noble structure, a silver palace for God is built up.
II. Christ also assures her, that if she was a door, she should be inclosed with boards of cedar: the meaning of which may be, either, 1. If the Gentiles had the door of the Gospel opened among them, as they had in many places, see Acts xiv. 27, 1, Cor. xvi. 8, 9, 2 Cor. ii. 12, this should be succeeded for the building up of a holy temple for the Lord; which should be of such ornament and strength, so well fenced and enclosed with the grace and power of Christ, that it should not be in the power of all their enemies to deface or demolish it. Or, 2. If the door of their hearts was opened to Christ, as Lydia's was, Acts xvi. 14, so as to receive and let in this king of glory, with his numerous train of graces; then she should be adorned and beautified with a larger measure of them. Or, 3. If wheu they came into a church-state, the door was set open, that so " the righteous nation which keepeth truth, may enter in," aud yet at the same time careful to exclude others; this should make much for their honour, comfort, safety, and security. Or, 4. This phrase is expressive of the building being completed; but only it wanted some farther decorations and ornaments, which it should not be long without: so the setting up of gates or doors to towns or houses seems to signify; sec Neh. iii. Though, 5. It seems rather to iuteud the mean, low, and weak state and condition the Gentile church was first in, when there was but very little appearance of a building: there was only as it were a door set up; which afterwards grew up to be a magnificent and stately temple, built up of cedar-boards of the wood of Lebanon; of which Solomon's temple was made, aud to which an allusion here seems to be. But, 6. Some' have thought that these words carry in them some intimations of her inconstancy to Christ, and the wandering of her afl'ectious after other lovers; asalso the methods whichChrist would take to restrain and prevent her: " If she be a door;" that is, if she will not keep at home, but will gad abroad, and go in aud out at pleasure, we will use some methods to keep her in; " we will enclose her with boards of cedar;" or, as it is expressed in Hosea ii. ", " I will hedge up thy way with thorns, and make a wall, that she shall not find her paths." Though, 7- The meaning rather Beams to be, that however mean and abject she might appear to be, even as a door, yet she should be adorned with grace here, and enjoy glory hereafter; both which, for their perpetuity aud incorruptibleness, may be con^pared to cedar-boards; besides, the safety and security of the church in this present state, her walls being salvation, and her gates praise, may be here intended; as well as the delights and pleasures of the heavenly state, signified by the fragrant cedar, which she should, ere long, be enclosed aud surrounded with.
Verse 10. I am a wall, and my breasts like towers: then was I in his eyes as one that found favour.
These are either the words of the Jewish church, asserting herself to be what her little sister was not; namely, that she was a wall well fenced, and firmly established, was indulged with ordiuauces, aud blessed with ministers; whilst the Gentiles lay open, were " without Christ, beiug aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world," Eph. ii. 13; as also confirming what Christ had said in the former verse; as well as assuring herlittlesister,the Gentile church, that she should also find favour in Christ's eyes, when she came into the same state and condition: unless we should rather choose to consider them as expressing that additional glory, peace, and prosperity, which should accrue to the church by the calling of the Gentiles; which would not be inconsiderable, and no small indication of her finding favour or peace in Christ's eyes; who would then " extend peace to her like a river, and, the glory of the Geutiles like a flowiag stream." Though I rather think, that they are the words of the littk' sister herself, the Gentile church; either signifying her desire to be in such a well-settled state and condition, " O that I was a wall!" &c., or else, asserting herself to be in such a case,' which Christ had intimated in the former verse.
I. She asserts herself to be a wall.
II. That her breasts were like towers. Aud,
III. Being so, was in his eyes as one that fouud favour.
I. She asserts herself to be a wall; that is, 1. Well walled. God himself is a wall of fire about his people; Christ's salvation is ap])uiutcd for walls aud bulwarks to them; nay, faithful miuisters and Christian magistrates may in some sense be said to be so, being placed for the protection aud defence of the church. 2. She is one of those two walls, to which Christ is the corner-stone, as he is called, Eph. ii. 20, the Jewish church is one, and the Gentile the other; which both meet and make up one building in Christ, the middle wall of partition beiug broken down. 3. She is a wall built up of lively stones, cemented together in love; the elect of God, by nature, lie in the same quarry, are taken out of the same pit, aud hewn from the
: Hoc est, nolite dubitare utrum murus sum, Am I same rock, as olliers aru; but buiiig separated from theiu by disliiiguisliiug and eflicacious graee, arc hewn and fitted for tlie building by the Spirit of God, where they are hiid by hiin, and knit together in the bond of love. 4. She was firmly built on Christ, Ihe Foundation; which God has laid in Ziou, and is sure, (inn, and lasting, against which the gates of hell can never prevail; and which will be suflicient to bear up and support the church and all believers, who lay the whole stress of their persons, aud the salvation of them upon it. 5. She was well established in the doctiine of faith: the Gentiles received the gospel with all readiness of mind, when the Jews rejected it; and though it was in ranch affliction, yet it was with much joy in the Holy Ghost: and when they ouee got it, they could not be moved away from it, by all the frowns and flatteries, promises, aud threateniugs of men; which, to their adversaries, was an evident token of perdition, but to them, of salvation, and that of God; so the Targum and R. Solomon.Jarchi interpret these words of the steadfastness of the congregation of Israel, in^the religion and laws of God. 6. She was constant and immoveable in her love to Christ; she was a wall; she was proof against all temptations aud insinuations, and not a door, that easily let into her affections every one that knocked: she loved Christ dearly, and kept her love inviolate aud pure for him; nothing could separate her from it; the greatest pleasures and profits of life could not tempt her to desert him; nor the most dreadful sufl'eriugs aud tormeuts deter her from.expressing her affections to him; she was like a wall that stood invincible and impregnable.
II. She says, that her breasts were like towers; which may in general denote her ripeness for marriage; her breasts were fashioned, were round and plump, and rose up high like towers; she was now marriageable; the time of her being presented as a chaste virgin to Christ, and of her open espousals to him, was come. Or else more particularly,
Ist. By her breasts, may be meant the ministers of the gospel; who like nurses, 1 Thess. ii. 7, give the breast to " new-born babes," and feed them with the " sincere milk of the word;" and like towers, are set for the defence of the gospel: such ministers the first church among the Gentiles had; whose ministry was not only edifying and nourishing, but they themselves also wore faithful, zealous, and courageous in the discharge thereof; and could not be moved from their station, nor be made to desist from their work, by all the viole^Jce and oppression of men. Or else,
2ndly. By these breasts, may i)e meant the two Testaments, the Old aud the New; which are both full of the milk of excellent doctrines aud precious promises; which are all useful for the comfort, edification, and instruction of God's people; and from whence, as from towers, they may be supplied with all needful armour, to repel Satan's temptations, refute erroneous doctrines, and defend the gospel; and thougli efforts have been inade by Satan and his emissaries to remove theni out of the world, yet they still remain impregnable and invincible: now with these breasts the Gentile church is blessed.
3rdly. The two ordinances, of baptism and the Lord's supper, may be intended; which are peculiar to the church under the New Testament dispensation; and are as breasts of consolation to believers, especially when they have the presence of Christ in them, and his love at the same time manifested to them; these are like towers, have stood firm and immoveable against all the efforts of men, to change, deface, subvert, and abolish them. The Jews" interpret the wall of the congregation of Israel, and the " breasts as towers," of the synagogues and schools; also the former of the law, and the latter of the scholars.
III. Being so, she says, she " was in his eyes as one that found favour;" which may either respect,
Ist. The time'^ of her becoming a wall, and having breasts like towers; then was I, or from the time that I was in his eyes, " as one that found favour or peace;" that is, I became a wall, was firmly built ou Christ, established in the doctrine of faith, aud formed into a church-state; had breasts, a settled ministry, and gospel ordinances; which have continued with me ever since I found peace with Christ, which he made for me by the blood of his cross. Now this is certainly matter of fact, that from the time that Christ became " our peace," Eph. ii. 14, the ceremonial law, which is there called " the middle wall of partition," which stood between Jew aud Gentile, was removed: so that they both coalesced in one church-state, ver. 14 — 16, and equally sliared in all Gospel ordinances and privileges, ver. 17 — 22, from that time the Gentile church began to be a church in Gospel order. Or else,
2udly. It may respect the time of the open manifestation of Christ's love, which was when she became a wall, and had breasts. It is true, he loved her before, even from eternity, with an everlasting love; but that was hidden and secret both to herself and others: but now her " breasts are fashioned;" he looked upon her, andher "time is the time of love:" he openly espouses her to himself, and lets all the world know, as well as herself, what favour she found in his sight: and it manifestly appears that she was sensible of it; and by expressing it, would signify, 1. That her being a wall, aud having breasts, were instances of his kindness to her: aud indeed, it is an unspeakable mercy to have a gospel-ministry and gospel-ordinances; Psalm cxlviii. 19, 20, " He showed his word unto Jacob, his statutes and his judgments unto Israel: he hath not dealt so with any nation; and as for his judgments, they have not known them: praise ye the Lord:" if it was so great a favour for the people of Israel to Lave the law, on the account of which they were called a " great nation;" what an instance of surprising and distinguishing grace is it, that we Gentiles should have the Gospel and the ordinances thereof! The church here esteemed it a favour, and so should we. 2. She ascribes all these blessings and privileges which she was possessed of, to his grace and favour. Was she a wall? it was owing to hira; and had she breasts? she acknowledges it is an instance of his regard to her; and was ready to say, with the apostle, 1 Cor. xv. 10, ".By the grace of God, I am what I am:" an excellent example for us to follow. 3. This phrase may be expressive of her gracious acceptation with Christ; thus Noah is said to have " found grace in the eyes of the Lord," Gen. vi. 8; the Gentiles, who were proselyted to the Jewish religion before the coming of Christ in the flesh, were like Esther, " standing in the court " alone, for they might not worship with the Jews; whom, when Christ looked upon, they " obtained favour in his sight," and he held out the golden sceptre of his grace, and admitted them to nearer communion with him; built them into a church-state, furnished them with gospel-ordinances, and graciously accepted both them and their services: he " took pleasure in these his people, and beautified the meek with salvation." 4. The enjoyments of the presence of God and Christ, is a very considerable instance and evidence of finding favour in his eyes -. Moses desired to be ascertained of his having found grace in God's sight, by the enjoy, ment of this blessing, Exod. xxxiii. 15, 10, which he was graciously indulged with; and perhaps it is this which the church here had particularly in view; and a great mercy it was to have ordinances, and the presence of Christ along with them, than which nothing can be more desirable and delightful. 5. The words may be rendered, " then was I in his eyes as one that found peace;" meaning that inward peace of conscience, and tranquillity of mind, which " passeth all understanding;" which she enjoyed in the midst of all her tribulations and sufferings for Christ; which he only gives, and which the world cannot take away? for if he " giveth quietness, who then can make trouble?" 6. This word " favour or peace," may comprehend all these spiritual blessings, wherewith she was blessed in Christ Jesus, such as peace, reconciliation, justification, pardon of sin, sanctification, adoption, &c., for he is " a Sun and Shield; he will give grace and glory, no good thing will he withhold from them that walk uprightly," Psalm. Ixxxiv. 11. 7. The manifestation of Christ's love, which is the greatest blessing in life, may be here intended: hence says the Psalmist, Psalm cvi. 4, " Remember me, O Lord, with the favour that thou bearest unto thy people;" and no wonder that he should be so desirous of it; for " in his favour is life;" but not to enipv it is death. O! how miserable will those he to all eternity, in whom that scripture will be verified, Isa. xxvii. 11, "He that made them, will not have mercy on them; and he that formed them, will show them no favour 1"
Verse 11. Solomon had a vineytird at Baal-/iamon; he let out the vineyard unto keepers: evert/ one for the fruit thereof was to hring a thousand pieces of silver.
In these words the little sister goes on to give an account of the success of the Gospel, the plauting of churches, and establishment of Christ's interest in the Gentile world; together with the advantages which accrued to Christ thereby, under the metaphor of a vineyard, and the fruit thereof: where we have to consider,
I. The vineyard itself, and what is intended by it.
II. The owner of it, who is Solomon.
III. The place of its situation, at Baal-lianiou.
IV. The letting of it " out to keepers," and who are meant by them.
V. The price it was let at, or the rent whicli they were to hring in: " every one for the fruit thereof was to bring a thousand pieces of silver."
I. It will be proper to consider what is meant by this vineyard; which I think is to be understood of the church of Christ; the Israelitish nation and the church of God therein, sometimes bears this name; see Psalm Ixxx. 8, 9, 14, 15, Isa. V. 1, 7; and it is very usual with Christ to express the New-Testament church-state by the same metaphor; see Matt. xx. 1, and xxi. 33; which was thus prophesied of by Isaiah, chap, xxvii. 2, " In that day, sing ye unto her, a vineyard of red wine." Now the church of Christ may be compared to a vineyard, for these following reasons: 1. A vineyard is a spot of ground, separated and distinguished from others; so is the church of Christ from the rest of the world by electing, redeeming, and efScacious grace; believers are a chosen generation, a royal priesthood, an holy nation; and being so are a peculiar people; they are fenced about with sovereign grace, whereby they are made to diB'er from others. 2. A vineyard is a spot of ground set with plants of various sorts, and especially vines: it is manifest, from chap. i. 14, and vii. 12, that it was usual to set other plants in vineyards besides vines; for which see also Luke xiii. 16. In the vineyard, the church, stands in the first place Christ, the true and most noble vine; and next to him true believers, \tlio are there planted by him, engrafted on him, and grow up in him: now these are of various sorts, of different growths and fruitfuluess; some are larger and more fruitful than others; but are all " the planting of the Lord, that he might be glorified:" but besides these, there are some who are only externally planted here, and grow up only in a mere outward profession; who are not planted by Christ's heaveuly Father, and therefore shall be rooted up; because instead of bringing forth right fruit, they bring forth wild grapes. 3. Vineyards are valuable to the owners of them; one part of their wealth and riches consisting therein: the church of Christ is higlily esteemed of by him, it being his inheritance, his portion, and wherein great part of his riches, as Mediator, lies; his Father gave it to him, and he values it upon that account; as Naboth did his vineyard, bycause it was " the inheritance of his fatliers," and therefore would not part with it to Ahab upon any consideration whatever; moreover, Christ's esteem for his vineyard, the church, is farther manifest from the great price he gave for it, which was his own blood, as also from the exceeding great care he takes of it. 4. A vineyard is a very fruitful spot; so is the church of Christ and all believers, who are " filled witli the fruits of righteousness by Jesus Christ:" who is " the true vine," on whom they are engrafted; and " the green-fir-tree," from whom their fruit is found: all that are " planted in the house of the Lord," being watered by divine grace, " flourish in the courts of our God," and briijg forth fruit, whereby he is glorified. 5. Vineyards are delightful and pleasant; thus among the several methods which Solomon took to gratify and indulge himself in pleasure, this was one; he " planted himself vineyards," Eccl. ii. 4. The church is a delightful vineyard to Christ, where he delights to walk, and observe how his several plants grow and thrive; for this purpose he often goes dowu into it, as in chap. vi. 11; and the church, knowing how much pleasure he takes therein, invites him to it, in chap. vii. 12. 6. Vineyards are not only delightful, but also profitable; there is much fruit produced by them, to the advantage of the owners thereof; so Christ has much fruit from his vineyard, as appears from this and the following verse; which makes for the advancement of his honour and glory in the world: for as all their fruit comes by him, and from him, so all the glory redounds unto him; and " his glory is great " in every branch of their salvation. 7. Vineyards are exposed to beasts of prey, which often break in and do much damage to them; the church of Christ is not only exposed to the " boar out of the wood," the openly profane world, which often makes great havoc of it, by its oppression, and persecutions: but also to those foxes, false teachers, heretics, who cunningly bring in their pernicious doctrines, to the great annoyance and disturbance of the peace, comfort, and faith of God's people; hence it is said, in chap. ii. 15, " Take us the foxes, the little foxes, that spoil the vines; for our vines have tender grapes." 8. A great deal of care must be used in promoting the fruitfulness of vineyards; the vines must be watered, pruned, and propped up, as well as the stones gathered out, and a fence set about them; see Isa. v. 2. Christ does all this and much more to his vineyard; he waters it every moment with his grace, prunes and lops off the unfruitful branches, supports the weak and tender vines with his Almighty power; gathers out all things that offend, and fences it about with divine favours; in short, acts the whole faithful part of a a vinedresser to it.
II. The owner of this vineyard is Solomon, by whom the Messiah is meant: for it may be truly said, that " a greater than Solomon is here." Christ bears this name because Solomon was an eminent type of him, as has been shown on chap. iii. 7; he now is the owner of this vineyard; it is his, 1. By choice; he has pitched upon this spot of ground, and separated it from all others for his use and service. 2. By his Father's gift; he asked it of his Father, and he gave it him: " thine they were," says he, " and thou gavest them me," John xvii. 6. 3. By purchase; he has bought this vineyard with his owa blood, Acts xx. 28. 4. It is of his own planting: all the vines in it are of his setting, and are made fruitful by him. 5. He takes the whole care of it, and has the advantage of the fruit thereof.
III. The situation of this vineyard, at Baalhamon; perhaps the same with Baal-gad in the valley of Lebanou, Josh. xi. 17, and xiii. 5; since they are of the same signification, " the master of a multitude, or of a troop. By which may be meant, either, 1. The city of Jerusalem;'' which may be called " Baal-hamon, or the master of a multitude," because it was a very populous city; as it is said, in Lam. i. 1, " How doth the city sit solitary that was full of people?" where was the principal seat of the Jewish church - state; the letting out of which to keepers, the priests and Levites, may seem to suit well with the legal and mercenary spirit which much attended the Old-Testament dispensation. Though, 2. I rather think the Gentile world is here intended ■ among the nations of which Christ has a Gospel church planted; whereby the promise is fulfilled to Abraham, that he should be a " father of many nations;" which his name signified, and is of much the same import with this in our text. Unless, 3. It should be thought only to intend in general, the fruitfulness of the soil in which Christ's vineyard was planted; at " Baal-hamon, the Lord or master of a multitude,'"* that is, where a multitude of vines grow. Thus it is said, iu Isa. V. 2, " My well-beloved hath a vineyard iu a very fruitful hill:" the church of Christ, and so all believers, are planted in a very fruitful soil, being " rooted and built up " in Christ, and watered with the continual dews of divine grace; the believers are like to " a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither, and whatsoever he doeth shall prosper," Psalm i. 3.
IV. The letting out of this vineyard to keepers, is next to be inquired into. By the keepers, y So the Targum and R. Sol. Jarchi in loc. inter- • In ea quae habet populos. Vulgate Latin version, ret it. ' in domino multitudinis.riscator.
we are to iiiiJerstaiul tlie ministers of the Gospel; who have their several parts and differeutemploymeuts assigned them in this vineyard of Christ. 1. The business of some of them is to plant: this work the apostle Paul was much concerned in; " I have planted," says he, 1 Cor. iii. 6, 8; aud indeed it is hard to say hoiv many churches, and how many souls in those churches, were planted by him; aud especially^at Baal-hamon, in the Gentile world, with whom he was chiefly concerned. 2. Others are employed in watering this vineyard, as was Apollos; of whom Paul says, " I have planted, Apollos watered -." some ministers are more useful for ediQcation than conversion; their ministry succeeds most for the watering of Christ's plants, for promoting the comfort aud faith of those who are already planted; their " doctrine drops as the rain, and their speech distils as the dew, as the small rain upon the tender 'herb, and as the showers upon the 'grass," Deut. xxxii. 2'; so' that^ they become I'ruitful. 3. The work of others is to prune the| vines; they have an excellent talent at reproof, both on the account oferroneous doctrines, and immoral practices; they can give ger.tle admouitious whcre^the case only requires them:°and rebuke with sharpness, cut deeper, where there is a necessity for it; not being afraid of the faces of any, but having the good of Christ's vineyard at heart; these excel in that branch of their office, which concerns the discipline of the church. 4. Others are useful in supporting and upholding weak believers; who like vines, stand m need of it; which they do, by putting into their hand the staff of the promises, and refreshing fthem with the reviving cordials of gospel- doctrines. 5. The employment of others is to protect and defend; their businesses chiefly to take the foxes, to relute heresies, and defend the doctrines of grace, and preserve the church from all innovations, both iu doctrine and worship. Now I would not be understood, as though I thought that ministers were^so confined to one or,other of these particular branches of the ministerial work, that they had no concern iu the rest: for one and the same minister may be more or less useful in them all; but yet, generally speaking, he excels in some one of them.
The letting out of this vineyard to them, agrees with those parables of our Lord, in Matt. xx. 1, 2, and xxi. 33, where he seems to allude to the words of our text; which is no inconsiderable evidence of the divine authority of this book. Tlie phrase shows, 1. That though Christ takes care of the viueyard himself, yet he also makes use of his ministers: Christ is not separated from his ministers; he acts as the owner, they as the servants; he is the chief and principal vine-dresser; which work he performs mediately by his ministers, who are not to be sliglited aud laid aside; hence the apostle writing to theCorinthians,among whom were many divisions about their ministers; some being for Paul, in opposition to Apollos, and some for Apollos iu opposition to Paul, aud others for Cephas in opposition to them both, and others for Christ in opposition to them all; they were for Christ without his ministers; but, says the apostle, 1 Cor. i. 12, 13, Is Christ divided? that is, from his ministers; no, they are not to be separated from him, though subordinated to him. 2. It shows, that Christ entrusts his vineyard with his ministers; he makes them overseers of it; he sets them to watch over it, aud faithfully discliarge theseveral branches of their duty beforementioued; which is meant by the letting it out unto tiiem: aud it ought to be observed, that Christ has tlie sole power of letting out his vineyard, and he lets it out to whom he pleases; therefore none ought to usurp it: it is indeed a great honour to be intrusted with it; but no man should take this honour to himself, but he that is called of God to it; persons should not run into this work before they are sent, nor perform it negligently when they are in it. 3. Christ in some respects makes his ministers owners of this vineyard; he let out, or gave" the vineyard to keepers; hence, in chaj). ii. 15, it is said, our vines, have tender grape*; ministers have in some sort an interest iu the vines, the churches; their joy, comfort, life, and glory, lie much in the fruitfulness and well-being of them; which is a very great and powerful argument to induce them to vigilance, diligence, and carefulness, in the dischai'ge of their work.
V. The price this vineyard was let at, or the rent which these keepers were to bring iu for tlie fruit of it, is a thousand pieces of silver: which may denote, 1. The exceeding great fruitfulness of this vineyard, that the fruit of it was worth so much: thus in Isa. vii. 23, it is said, " and it shall come to psss in that day, that every place shall be, where there were a thousand vines, at a thousand silverings, it shall even be for briars and thorns;" that is, those places, which were so exceeding fruitful before, shall now be barren and desolate. 2. It may denote the usefulness of a Gospel-ministry; which is to bring home souls to Christ; to gather in the fruit of his labours, aud travail of his soul, which are as dear and valuable to him as a thousand pieces of silver; at which he rejoices as much as the poor woman did, Luke xv. 8, 9, at the finding of her lost piece: Christ's ministers are her reut-gatherers, and the collectors of his fruit; " 1 have chosen you, and ordained you," says he, John XV. 10, " that they should go and bring forth fruit;" and then do they bring it in, when souls are converted under their ministry. 3. The sum to be brought iu from every one of them is alike, every man his thousand pieces: Christ's ministers have indeed one and the same commission to preach the Gospel; but they have not all the same abilities for the work, uor are they alike succeeded in it; bvit yet, in the faithful and honest discharge of their work, they are all so blessed by him, as to answer the end of their ministration designed by him; so that he reckons that every one, even the meanest, brings in his thousand pieces, as well as the more able and successful. 4. It shows that there is a reckoningday coming, for ministers as well as others; who must give an account of their talents, what use they have made of them in Christ's vineyard, and what success has attended their labours; wliich, if they can do with joy, aud not with grief, will turn to their account, as well as be of advantage to others.
Verse 12. My vineyard, wliich is mine, is lefore me -. thou, 0 Solomon, must have a thousand, and those that keep the fruit thereof tino hundred. The former part of these words seem to be the words of Christ, asserting his interest in his vineyard, the church; thereby esplaiuing and confirming what the church had said in the former verse. The latter part of the text appears to be the words of the church, allotting proper portions to the owner and keepers of the vineyard.
I. Christ asserts liis claim, right, aud property in his vineyard, the church, " my vineyard, which is mine, is before me -." in which may be
1st: The vineyard itself, which is the church of Christ, and is called so for several reasons, which have been shown on the preceding verse.
2ndly. Tills is expressed in the singular number, a vineyard for Christ's church is but one, as he asserts in chap. yi. 9, though it is true, we read of vineyards, in the plural number, in chap, vii. 12, because there are several separate, distinct, and congregated churches; though these all make up but one catholic church, one " general assembly and church of the firstborn, which are written in heaven."
Srdly. Christ asserts his right and property in his vineyard, " My vineyard," says he; whereby he confirms what the church had said in the foregoing verse; where has been shown in what respect he is the owner of it, and what kind of right he has to it.
4thly. lie doubles this claim of his unto it; he not only says, " My vineyard," but adds, which is mine;" w hereby, 1. He excludes all others from having auy right unto it; the vineyard is his, and only his; he is the sole proprietor of it: none has any thing to do with it but himstdf. 2. By re])eatiiig his claim, he shows the certainty of it; that his title is unquestionable and indisputable; and indeed what can be more sure and evident, seeing his Father has given it to him, who had an undoubted right to dispose of it? nay, he has purchased it with his owu blood, and has it now in possession; he is right heir to it.
according to God's own appointment; though the wicked Jews, the chief priests and Scribes, who were the keepers of the vineyard, when our Lord was here on earth, when they saw him, " said among themselves, This is the heir, come, let us kill him, and let us seize on his inheritance: aud they caught him, and cast him out of the vineyard, and slew him," Matt. xxi."38,^39. 3. He may use this additional phrase, " which is mine," to distinguish it from all other vineyards; as also to show the excellency 'of it, it being preferable to all otiiers; this world, when compared with Christ's thurch, is a" mere desert and wilderness; all other vines are " of the vine of Sodom, and of the fields of Gomorrah; their grapes are grapes of gall, their clusters are bitter," Deut. rxxii. 32, 33. 4. He repeats it, to signify the great delight he took in his vineyard; as it is in itself preferable to aH'others, so it is exceeding valuable and delightful to Christ; he says of it, " the lines are fallen unto me in pleasant places; yea, I have a goodly heritage," Psalm xvi. 8.
5thly. He says, that this vineyard was before him; which may denote, 1. The omniscience of Christ; which in general extends to all persous and things, that ever were, are, or shall be; " Lord, says Peter, thou kuowest all things," John xxi. 17; but in a more especial manner he is concerned about his own people, whom he knows by name, aiid is acquainted with all their wants and necessities; he knows his own flock, aud the state of it, which the Father has committed to him; he knows every sheep and lamb therein, in wliat condition they are, and what is most suitable for them; he knows his vineyard, and the several vines which grow there; there is never a plant escapes his notice and watchful eye; he is acquainted with every one of them, and in whet case they are. 2. The omnipresence of Christ; he is the Lord that " fills heaven and earth " with his presence; the whole world is before him, but more especially his church; where, in a peculiar manner, he grants his gracious presence, there he dwells, and will abide for ever; who " holds the seven stars in his right-hand, who walks in the midst of the seven golden candlesticks," llev. ii. 1. 3. The delights and complacency wliich Christ takes in his church; it is ever before him; his eye is continually upon it; he cannot bear it out of his sight, so dear and valuable is it to him: thus it was from everlasting and has continued ever since, and so it ever will; his delight from all eternity " were with the sons of men," the elect of God, " rejoicing in the habitable part of his earth, where he knew " in time, he should have a vineyard planted. 4. The care of Christ over his people, " who are engraven npon tlie palms of his hands, and whose walls are continually before him!" though Christ does indeed let out his vineyard to keepers, yet he does not neglect it himself; he is present with them, aud works by them; it is still in his owu hands, and under his watchful eye; " I the Lord," says he, Isa. xxvii. 3, "do keep it; I will water it every moment, lest any hurt it; I will keep it night and day." Thus these words may be expressive of Christ's claim unto, affection for, and care over his vineyard, the church. Though,
There are some interpreters who take them to be the words of the church, speaking of her vineyard; by which may be meant, her own soul, and the particular concerns of it: thus every one has a vineyard to look afte'r; and in what condition that of the slothful man's was, may be seen in Prov. xxiv. 30, 31, which " was all grown over with the thorns, and nettles " of sin and corruption; its stone wall or fence was broken down, so that he was exposed to every snare and temptation. Or else, by this vineyard may be meant, the church in general; for believers have a mutual interest in each other's persons, gifts, graces, prayers, &c., and being all members of one and the same body, should, as the apostle says, 1 Cor. xii. 26, " have the same care one for another." Though perhaps the several gifts and talents, whether of nature or grace, which God bestows upon his people, may be intended; which are all to be used for the glory of Christ, and the good of his church; for as every one has a vineyard of his own, or a particular work assigned him in the vineyard, the church; so he has his particular gift, talent, aud capacit}' for that work, which ought to be used by him; for he must one day give an account thereof. Now the church here says, that her vineyard was before her, thereby signifying her care, watchfulness, and diligence in it, of which we have an instance, chap. vii. 12, and shows that she was now in a different frame from that of which she complains, in chap. i. 6. Though I think that the former sense of the words is most agreeable. Yet,
II. The latter part of the text, " Thou, 0 Solomon, must have a thousand, and those that keep the fruit thereof, two hundred," manifestly appears to be the words of the church allotting proper portions. First. To the owner of the vineyard, Solomon. Secondly. To the keepers of it, the ministers.
First. She allots to " Solomon a thousand," that is, a thousand pieces of silver, as in the former verse: where is to be considered,
1st. Who is meant by Solomon; by whom, no doubt, the Messiah is intended, as is acknowledged by R. Abeu Ezra,^' and other Jewish' writers; though Maimonides'^ says, that " wherever the name of Solomon is mentioned iu the Song of Songs, it is holy, and is as the rest of the names," except that, "a thousand unto thee, O Solomon:"
>■ In loc. and in Prsefat. ad Comment, in lib. « Vid. Shirhashirim Kabba, and Alshech in loc. and K. Aboudan. Not. in Miclol Yophi in Psal. Ixxii.
to which Bome^ add also, chap. iii. 7: but that Christ, aud not Solomon, is here intended, is most agreeable to the nature and design of this song.
2ndly. The church's manner of addressing him, " Thou, 0 Solomon," shows that she was now in his presence, had much nearness to him, and used much freedom and familiarity with him, as she was by him allowed to do.
3rdly. The allotment which she makes to him, is, "a thousand;" which, 1. Is the sum agreed upon in the former verse: for the church is willing that Christ should have all that he demands or desires; she would have no abatemeat made, but would have him have his whole due, and full revenue of glory from his people. 2. It is a far greater share than what is assigned to the keepers; and good reason there is it should be so; for he is the Head aud Master of them, as well as the Owner of the vineyard; he is " all and in all, and God over all, blessed for ever;" his is the vineyard, and all the fruit thereof; he has a right uuto it, and takes the chief care aud oversight of it; so that " neither is he that planteth any thing, neither he that watereth, but (vhrist, " who gives the increase;" and therefore should have all the glory. 3. This shows the fruitfulness of tliis vineyard, that it yields so large a profit both to the owner and keepers of it.
Secondly. The share allotted to the keepers is," two huudred;" from whence may be observed,
1st. That the ministers of the gospel shall have their reward; every one that labours in the vineyard shall have his penny; and every man as the apostle says, 1 Cor. iii. 8, " shall receive his own reward, according to his own labour;" whether he be employed in watering or iu planting,
2Ddly. That their having their reward is no lessening of Christ's; for he has his whole thousand, though they have their two hundred; nay, Christ comes at a considerable part of his revenue, through their having theirs; for " he that receiveth you," says he. Matt. s. 40, " receiveth nie;" where ministers arc valued and honoured, Christ also is,
3rdly. As one^ well observes, where Christ gets his due among a people, there and there only do ministers get their due; where Christ is heartily received, the feet of them that " bring glad tidings," will be beautiful; where Ciirist has his thousand, ministers will have their " two hundred;" but if Christ comes short of his due, no wonder that ministers should of theirs; but what is this " two hundred, which is due to the keepers?" Why, 1. An honourable maintenance for themselves aud their families; for " the labourer is worthy of his reward," which is his due according to God's ordination: hence the apostle, 1 Cor. ix. 7 — 14, establishing the truth of this, from several in- stances in nature, from the reasonableness of things, as well as from proofs out of the law of God, adds, " even so hath the Lord ordained, that they which preach the gospel, should live of the gospel;" but this is but the least part of their " two hundred." 2. Honour and esteem among the people, to whom they minister, is another part thereof; for, 1 Tim. v. 17, 18, " the elders that rule well, are to be counted worthy of doable honour;" by which the apostle means, first an honourable maintenance, as is manifest from his following words; and then, that duty and respect which are due to them from their people, who ought to " esteem them very highly in love," not for their persons, but " for their work's sake." 3. The conversion of sinners is another part of his two hundred; and indeed, godly and faithful ministers think that they have a very large share of their reward, when their labours are succeeded this way; for, " what is our hope," says the apostle, 1 Thess. ii. 19, 20, " or joy, or crown of rejoicing? are not even ye iu the presence of our Lord Jesus Christ, at his coming? for ye are our glory and joy:" aad as tbe conversion of sinners, so the comfort and edification of saints; their stedfast adherence to, and contiHuance iu the doctrines of the gospel, are likewise a great satisfaction to them; " for now we live," says the same apostle, 1 Thess. iii. 8, " if ye stand fast iu the Lord." 4. Eterual glory is the compliment of it; they will have their fuU two hundred iu heaven, how much short soever they come of it here; where, instead of it, poverty, disrespect, and reproach frequently attend them; then " they that turn many to righteousness shall shiue as the stars for ever and ever," Dan. xii. 3, who when they have " fought the good fight of faith," 2 Tim. iv. 8, they shall receive " the crown of righteousness," which is laid up for them, and shall be given, not only to them, " but uuto all them also that love Christ's appearing."
Verse 13. Thou that dicellest in the gardens, the companions hearken to thy voice -. cause me to hear it.
I ONCE thought, as some have,fi that these words were the words of the church of Christ, whose dwelling-place is in his gardens, the churches; to whose voice in the everlasting gospel, the companions, or young converts, listeu with great attention and affection; which the church observing, stirred up in her earnest desires to hear the same with more power and ctEcacy, life and liveliness: but having considered the original text, I find it will by no means bear this sense; for the word translated, " thou that dweliest," is in the feminine gender, and so regards the bride, and may
B So Theodoret. and Tres Patres in loc.
well be rendered, " O thou inhabitress of the gardens!"'» though the Septuagint and Ambrose render it in the masculine gender,' but wrongly, for the word is certainly feminine: hence it appears that the words are the words of Christ, directed unto his bride, the church. In which may be considered,
I. The title and appellation which is given her; " thou that dweliest in the gardens."
II. The notice which the companions take of her; " the companions hearken to thy voice."
III. The request which Christ makes unto her: " cause me to hear it."
I. The title and appellation given her by Christ, is, "Thou that dweliest in the gardeus;" or, "0 thou inhabitress of the gardeus 1" Where by the gardens, must be understood particular congregated churches, as has been observed ou chap. vi. 2; of which the church universal is made up, and wherein it may be said to dwell; the Jewish'' writers interpret them of the schools and congregations where the law was taught. Now her dwelling in those gardens is expressive, 1. Of the work she is employed about there; she does not dwell there idle; there is work for her to do, which is the reason of her dwelling there; and that is, to plant, water, prune, and dress the gardens, which she does by her ministers: her business here also is to attend upon the ministry of the word, and all other ordinances of the gospel, where she frequently meets with her beloved; for " be feeds iu the gardens, and gathers lilies," 2. It denotes her diligence, constancy, aud assiduity, in attendance on public ordinances; she not only attended now and then, but always; she dwelt in the gardens; aud like the first Christians. " continued steadfastly in the apostle's doctriue and fellowship, aud iu breaking of bread, and ia prayer," Acts ii. 42. 3. It shows the delight she took in being there, seeing she had taken up her dwelling there: " the tabernacles of God were amiable to her; a day in his courts was better than a thousand elsewhere; this was the one thing she desired of the Lord," Psalm xxvii. 4; and what, with a great deal of application she sought for; namely, to " dwell in the house of the Lord all the days of her life, to behold the beauty of the Lord, and to enquire in his temple;" because, with the disciples, she judged it was good for her to be there; where she enjoyed the presence of Christ, had the assistance of his Spirit, and the discoveries of his love. 4. It also appears evident from hence, that she made an open profession of Christ; she did not creep into those gardens now and then, as it were by stealth, but she dwelt in them; she was not like Nicodemus, who came to Christ by night; nor those other Jews, who believed in him.
but were afraid to confess Iiirn, for fear of being put out of the synagogue; nor like many in our days, who will not enter into church-corainuniou, because of being exposed to the reproacli of the world; " though with the mouth confession should be made unto salvation, as well as with the heart man should believe unto righteousness," Horn. X. 10; for as the one is necessary for the comfort of the believer, the other is as necessary for the glory of Christ. 5. Her dwelling here expresses her steadfast adherence to the professions she had made, as well as her constant attendance on Gospel-ordinances; she was not as many who " forsake the assembling of themselves together;" but cleaved unto the Lord and to his churches with] full purpose of heart, having an affectionate concern for them all; and in this respect she dwelt in them: it may be said of her on some accounts, as the apostle said of himself, 2 Cor. xi. 28, that the " care of all tlie churches was upon him;" as appears from chap. vii. 12, and viii. 8.
Moreover, from Christ's giving her this title, may be observed, 1. That her dwelling in the gardens, was what he approved of, and was well pleasing to him; it is his will that saints should incorporate into churches, and those who are converted, give themselves up to them and continue with them; as appears from his blessing of them, when they are there, with greater measures of grace, light, and knowledge, larger supplies of his Spirit, and sweet enjoyments of his presence. 2. That this is a title of honour, aud is expressive of what dignity she was advanced unto; and indeed it is no small honour which saints have, to " have a naane and a place in God's house, which is better than sons or daughters:" David thought so when he envied the very sparrow and swallow, which had made their nests, as he says, " even near [thine altars, 0 Lord of hosts, my king and my God I" and then adds, " blessed are they that dwell in thine house, they will be still praising thee," Psalm Ixxxiv. 3, 4; their work, their employment, as well as their place, is honourable and glorious. 3. That it was for her profit, as well as for her honour, to dwell here; for these gardens are stored with all manner of precious fruits; and above all, there stands in the midst of them the apple-tree, Christ Jesus, which is richly laden with a variety of excellent fruit, mentioned chap. ii. 3; imder the shadow of which the church frequently sits with great delight, and plucks and eats, and the fruit thereof is sweet unto her taste. 4. That she should always continue and abide there; he docs not say, " thou that didst dwell, or shalt dwell in the gardens;" but " thou that dwellest," denoting her continued abode there: there is no fear of her being turned out of these gardens, as Adam was out of his Eden, " so he drove out the man," Gen.
iii. 24; nor are there any chernbim, nor a "flaming sword to keep the way of the tree of life;" but all free and open, and nothing terrifying and menacing; it is true, every plant which Christ's heavenly Father has not planted, shall be rooted up; all those who arc in churches only by a mere visible profession, without the truth of grace, shall be turned out, with a " Friend, how earnest thou in hither?" but as for all true believers, they shall continue and abide, until they are transplanted into the heavenly paradise above.
IL The notice which the companions take of her; they hearken to her voice: in which may be inquired, 1st. Who are meant by the companions? 2ndly. What by their hearkening to her voice?
1st. These companions may be taken either in a bad sense or in a good sense. If in a bad sense, as in chap. i. 7, then by them we are to understand false teachers, who pretend to be the companions aud friends of Christ; who artfully insinuate themselves into churches, and would have them believe, they are aiming at the advancement of the same cause and interest, and mean the same thing as they do; and thus, with feigned words, they introduce their damnable heresies, and make merchandise of the souls of men; they listen to the church's words and doctrines, to catch and carp at, wrest and pervert, use and improve to answer their own ends and purposes: now these words may be considered as a caution given by Christ to the church to beware of them, as he did to his disciples. Matt. vii. 15, and as Paul did to the elders of Ephesus, Acts xx. 29 — 31; seeing they were listening to what she said, not out of good, but ill-will; yet, notwithstanding he would not have her be silent, but, says he, cause me to hear it, or cause to hear me; that is, preach me boldy and openly, in no wise being afraid of them; for he would not have her speak so softly to him, that the companions which listened might not hear, as R. A ben Ezra on the text observes; no, for, says he, " what 1 tell you in darkness, that speak ye in light; and what ye hear in the ear, that preach ye upon the house-tops," Matt. x. 27; but, yet with a proper guard upon themselves, both with respect to open and secret enemies. Though I rather think, that we are to understand these companious in a good sense: by whom may be meant, either, 1. God the Father, and God the Holy Ghost,' who are both the companions of Christ; for" there are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one," 1 John v. 7, they are of one nature and essence, possess the same perfection, are partners in the same works, both of nature and grace, and equally share the glory which results from thence; now these divine persons listen to what the church and poor believers say; " they that feared the Lord spake often one to another, and the Lord hearkened and heard it," Mai. iii. 16. Or else, 2. The holy angels may be here intended, as many interpreters,™ both Jewish and Christian, think; these are the friends and companions of the saints, as well as of Christ; they are reconciled to them through Christ; are willing to perform all the offices of friendship to thera; they rejoice at their conversion, bring messages of peace and comfort to them; acknowledge themselves to he tbeir fellowservants, and are ministering spirits unto those who are the heirs of salvation: not to enter upon the consideration of that question, whether every man hath his angel to attend upon him; which I must confess I am somewhat inclined to believe, there being some scriptures which seem to furnish us with some proofs of it, as Matt, sviii. 10, Acts xii. 15; however, this appears certain, that the saints have the angels of God attending on them; he hath given his angels charge concerning them; they encamp round about those that fear him; they are the guardians and companions of the saints in life, and at death carry their souls to glory; now these listen to what they say in their closets, in their families, in their private or public conversation, as seems manifest from Eccles. V. 6; they wait upon the public assemblies of the saints, and hearken to the voice of the gospel, as delivered by the ministers of it; hence that direction is given by the apostle, 1 Cor. xi. 10, for the woman to cover her head in the time of public worship: the angels get much of their knowledge in, and acquaintance with the great mysteries of grace and salvation, from what they hear from the church, Ephes. iii. 10, and it is with much constancy, diligence, and earnestness, that they desire to look into these things, 1 Pet. i. 12. Or else rather, 3. By these companions may be meant the daughters of Jerusalem, who all along attended the bride in this song; who are the virgins, her companions, as they are called, Psal. xlv. 14, by which young converts more especially may be understood; who listen with a great deal of affection and attention to what the church, or older and more experienced Christians say; though all believers in general may well come under this title of companions, as it is given to them, Psal. cxxii- 8; for David, though he was so great a man, and in such an exalted station of life, yet did not disdain to be called " a companion of all them that fear God," Psalm cxix. 63. Now the saints may be said to be companions of each other for these following reasons: (1.) Because they are interested in one and the same covenant, of which Christ is the Head, Surety, and Mediator; and have an equal right and claim to all the blessings and promises of it. (2.) They have all one and the same Saviour, are all saved in one way, and share alike in the same salvation; for which reason it is called " the common salvation," Jude 3; not that it is common to all the world, but only to the elect of God, who are called to be saints. (3.) They are partakers of the same grace, particularly that of faith; for the meanest saint obtains like precious faith with the greatest: the same may be said of all other graces of the Spirit; for indeed as there is but one body, of which they are all members: so there is but one spirit which actuates them all, even as they are also called in one hope of their calling, Ephes. iv. 4. (4.) They are partners, and sljare alike in the same privileges of the gospel, to which they have all an equal right; for they are all " fellow -citizens with the saints, and of the household of God." (5.) As companions, they frequently converse together; " they that feared the Lord, spake often one to another;" they meet in privaie, and take sweet counsel together, as well as walk unto the house of God in company; they sympathise with each other in all conditions, both outward and inward; they " weep with (hem that weep, and rejoice with them that rejoice; they bear one another's burdens, and so fulfil the law of Ciirist." 6. They are here companions together in tribulation and sufTeiings, as John says, Rev. i. 9, and shall be partners together in heaven, where they shall enjoy that glorious inheritance which lies among them that are sanctified.
2ndly. Now these companions hearken to the voice of the church: by which may be meant, either, 1. The gospel, as preached by her ministers, which is a joyful sound, and makes delightful music in the ears of believers, which are opened and unstopped by the Spirit of God. Or, 2. The admonitions of the church, which ought to be hearkened to. Matt, xviii. 15 — 17, and will be regarded by all those who wish well to Zion, who have a value and esteem for the authority of churches, and entertain mean and humble thoughts of themselves. Psalm cxli. 5. 3. The voice of the church in all other ordinances, and particularly that of singing, may be here intended; for the church was now bearing her part in this song with Christ: with whose voice these virgins her companions were charmed; which made them get the nearer, and more carefully listen to her: thus saints should be "teaching and admonishing one another in psalms, and hymns, and spiritual songs, singing with grace in their hearts to the Lord," Col. iii. 16. 4. The voice of the church,and of true believers in private conversation, is listened to by young converts; because it is that which is good, to the use of edifying, and what ministers grace uuto the hearers.
III. The request which Christ makes to his church, is; cause me to hear it; that is, thy voice, which is, exceeding sweet aud charming to Christ, as appears from chap. ii. 14, where he says, " let me hear thy voice;" a phrase exactly agreeable to this, and which is there more largely explained, and the reason there given, why he makes such a request, is, " because sweet is thy voice:" so is the voice of the church, in praying to him, praising of him: speaking largely of his Person, grace, and office; as well as boldly confessing of him before men. Though the word here used may as well be rendered, " cause me to hear me;"° that is, preach me, as Junius translates it: and the meaning is, seeing the companions thus flock unto thee, and listen with the utmost attention and satisfaction to thy voice; take the opportunity of preaching me unto them; let my person, blood, righteousness, and grace, be the subject of thy ministry. And thus indeed it was in the primitive times; for, says the apostle Paul, " I determined not to know," that is, to make known, " any thing among you, save Jesus Christ, and him crucified," 1 Cor. ii. 2. The first ministers of the gospel did not preach themselves nor others, but Christ Jesus the Lord; he was the sum and substance of their ministry; and now though this way of preaching was to " the Jews a stumbling-block, and to the Greeks foolishness;" yet it was owned of God, for the conversion of sinners, and the comfort of saints; and has been more or less so in all ages of the world, and will be continued to be practised until the second coming of Christ; which he may perhaps here intend, and is what the church earnestly prays for in the following verse.
Verse 14. Make haste, my beloved, and be thou like to a roe or to a young hart, ujjon the 7nountains of spices.
These are the words of the church, earnestly imploring the presence of Christ. She begins and ends this song; and in both signifies her great afi'ection to him, how much she valued his company, and how desirous she was of it: this appears throughout the whole song to lie uppermost in her heart, affections, and desires; she had had much nearness of access to Christ, and much communion with him, as appears from this chapter, and yet she wants more; she cannot be easy without the everlasting enjoyment of him on the mountains of spices. In the words may be considered,
I. The title she gives him, " my beloved."
II. The request she makes to him; " make haste," &c.
I. The title she gives him, is, " my beloved!" and is what she had often given him in this song: she seems to take delight in using it; in which she expresses her love and affection to him, with the continuance of it; she acknowledges that he was her beloved still; she claims her interest in him, a comfortable sense of which she now enjoyed; hereby she also distinguishes hira from all other beloveds, and shows that she was not ashamed to own him as such; as indeed she had no reason; and perhaps she may have a particular view in giviug him this title here, which is to improve her interest in hira, as a motive or argument to obtain her request; for such suits that are founded upon the near relation which souls bear to Christ, seldom miss of succeeding. But having more largely explained this character elsewhere, 1 shall not insist longer upon it; but proceed,
II. To consider the request she makes: which may be regarded, either, 1. As a passionate wish for the incarnation of Christ, that he would speedily come and appear on mount Zion, and in the temple where the sacrifices were offered up, and the sweet-smelling incense ascended, which were both typical of his sacrifice and mediation; nothing was more desirable or more importunately prayed for, or more impatiently longed for, by the Old-Testament- cliurch, than this was, and yet nothing more slighted than it was, when brought about. 2. It may be understood as the desire of the church after the spiritual presence of Christ in his house, and upon the mountains of Zion, where he commands his blessing, even life for evermore: nothing is more satisfying to believers than Christ's presence; it is preferred by them to all the enjoyments of life; " if thy presence go not with me," says Moses, Exod. xxxiii. 15, " carry us not up hence;" this puts joy and gladness iuto ihe souls of God's people, more than when corn and wine increase; they are oftentimes impatient without it, pant for it, as the hart panteth after the water-brooks; for as his absence is death unto them, so his presence is life; this fills their hearts with comfort, diffuses an universal pleasurethroughout their souls; banishes their doubts and fears, supports them under all the pressures, sorrows, and afflictions of life; sets them above the fears of death, and makes them that they can look into another world, and an awful eternity, with the utmost satisfaction and serenity of mind; so that it was no wonder that Christ's gracious presence should be so desirable to saints: besides, there was good reason for the church to make such a request here; seeing he had, in the preceding verse, enjoined her to cause him to hear her voice; that is, to preach his gospel, set forth the glory of his person, and open the treasure of grace to souls; which to perform aright, she knew that she was unable of herself; for who indeed is sufficient for these things? for even those who are furnished with the greatest gifts and largest capacities for such a work, are yet insufficient to think any thing as of themselves, much less to go through so great a work; but their sufficiency is of God; and therefore the church here desires the presence of Christ with her, and that speedily, in order to do it: it is as if she should say, I am very williug to be found faithful and diligent in the discharge of this work, which thou hast called me to; but I am not able to perform it myself; do thou therefore hasten to my assistance, and grant me thy presence, without which I can do nothing; and this also Christ knows full well, and therefore he has promised his ministering servants to be with them always in their work, even unto the end of the world. Or else, 3. This petition of hers may regard the spreading of the gospel over all the nations of the world: the gospel shall not only be preached to all nations, but this precious box of ointment being opened, the savour of Christ's knowledge shall be diflFused in every place: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea, Isa. xi. 9, multitudes of souls shall be converted to Christ, and made subject to the sceptre of his grace; those voices shall then be heard in heaven, that is, in the church below; Rev. xi. 15; the kingdoms of this world are become the kingdoms of our Lord, and of his Christ: those nations which before were comparable to lions' dens, and the mountains of the leopards, may now be called the mountains of spices, for their fragrancy and fruitfulness; on which Christ appears in his glory; the time being come that the prophecy should be fulfilled, Zech. xiv. 9; and the Lord shall be king over all the earth; in that day shall there be one Lord, and his name one; and what can be more desirable to the saints than this? no wonder the church should be so importunate in her request. Though. 4. I rather think, that she intends the second coming of Clirist; as the Old Testament saints breathed after his first coming, so the New-Testament saints earnestly desire his second coming; they love it, they long for it, they pray for it; nay, as the apostle Peter says, 2 Pet. iii. 12, they are hastening to it, that is, they desire Christ to hasten it; they do not care how soon that day comes; for though it will be awful and terrible to the mcked, yet it will be much to their profit and advantage; for Christ " will appear a second time without sin unto salvation:" his first appearance was " in the likeness of sinful flesh," and with all the sins of his people charged upon him; for which he made satisfaction to justice, and thereby procured eternal salvation for them; but his next appearance wiU be without any sin at all, in any sense whatever, being fully discharged from all, as the Head, Surety, and Representative of h's people; when he will put them into the actual possession of that salvation he before procured. Now it may be observed, that this is the last petition of the church's: she closes the song with it, as John does his book of the Revelation; "surely I come quickly," says Christ; " Amen," says John, " even so come. Lord Jesus:" from whence we may observe, that the coming of Christ to take his people to himself, that where he is, there they may be also, is the completion of all believer's prayers and joys ' when this is obtained, they have no more to ask for, nor any more indeed do they want; it may be said of them then, what is said of David in the 72nd Psalm; which whole Psalm regards the glory and peace of Christ's everlasting kingdom; " the prayers of David the son of Jesse are ended!" thatis, all his wishes are granted.
and his requests fulfilled, when this is effected. But now let us consider a little more particularly the several phrases, by which the church expresses her desire for the coming of Christ. And,
1st. She says, " Make haste my beloved:" not that she desired him to come before the time appointed of the Father: for as there was a set time, which is called " the fulness of time," which was agreed upon for Christ's coming in the flesh; so there is a time fixed and determined for his second coming; as the Person, so " the day is appointed by God, in the which he will judge the world in righteousness;" tliough " of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son," as he is man, "but the Father;" therefore it is both vain and sinful for persons curiously to inquire into it, and bold and daring to attempt the fixing of it; for " it is not for us to know the times or the seasons which the Father hath put in his own power." Now Christ will not come before, nor will he stay longer than this time appointed; and this his church knew; nor does she desire him to come sooner; yet could be glad to see those things accomplished which must precede it; such as the conversion of the Jews, and the bringing in the fulness of the Gentiles; all which the Lord will hasten, but it will be in " his own time:" nor does the church mean any other; but by using this expression, she signifies the earnestness of her desire to have tliis accomplished, being as it were impatient until it was done; her language is much like Sisera's mother's, who said concerning him, " Why is his chariot so long in coming? why tarry the wheels of his chariots?" Moreover it may be observed, that the word here translated, " make haste," may be rendered, " flee away;"° the meaaing of which is, not that the church desired to remove or depart from her; no, she valued his presence at another rate than to desire him to withdraw from her; those indeed who prefer their lusts, their pleasures, their profits, their swine before Christ, say, depart from us; but as for the church, when she has found him, she holds him fast, and will " not let him go:" so that when she desires him to " flee away," something else must 1^ understood; which is, that she, being weary of a sinful and troublesome world, breathed after an everlasting rest with him upon the spicy mountains; and therefore she would have him remove from his garden below, where he was, and take her along with him to glory; where she might eternally enjoy him, without any disturbance or molestation.
2udly. She desires that he would be " like a roe or a young hart npou the mountains of spices;" for what reasons Christ may be compared " to a roe or a young hart," has been shown on chap. ii. 9. Her meaning here is, that he would come quickly and speedily, and be as swift in his motion aa the roe or young hart, and flee as swift as they;P which run upon the mountains, and other high places, where they delight to skip and leap: see Hab. iii. 19, and by these " mountains of spices," we are not to understand mount Moriah, and the temple built upon it, as R. Solomon Jarchi interprets tliem; but rather, the mountains of Zion, or the several congregations and churches, where she desired his gracious presence until his second coming; which may be compared to mountains for their height and sublimity, being established and exulted above all others, Isa. ii. 2, as well as for their permanence and immoveablcness: for, " they that trust in the Lord shall be as mount Zion which can never be removed, but abideth for ever," Psalm cxiv. 1, and may be called "mountains of spices," because of those precious plants which grow there; and those fragrant graces with which they abound; as well as those sweetsmelling sacrifices of prayer and praise, which are there offered up. Though I rather think, that the joys and glories of the heavenly state are here intended; where the church desires to have everlasting and uninterrupted communion with her beloved; and that speedily, if it was his will;
where she should be on high, and out of the reach of every snare and every enemy; where she would be safe, secure, and immoveable, and in the possession of pleasures that will never end. For, 1. These mountains may denote the height and sublimity of this happy state; it is above, it is an " inheritance reserved in heaven; a hope laid up there, a prize of the high calling of God in Christ Jesus." 2. May express the permanence and everlastiugness thereof: it is a " city which hath foundations," and these immoveable; it is a building of God eternal in the heavens;" these habitations are everlasting, from whence there never will be a remove. 3. May signify the exceeding pleasantness and delightfulness thereof: that state may well be represented by spicy mountains, seeing in the presence of Christ there is " fulness of joy, and at his right hand there are pleasures for evermore;" no wonder then that the church should so passionately wish for the enjoyment of this happiness; and close this song in the manner she does, saying, " Make haste, my beloved, and be thou like a roe or a young hart upon the.mountains of spices."